128. Chapter 128

श्रीवाल्मीकिरुवाच । शान्तो दान्तश्चोपरतो निषिद्धात्काम्यकर्मणः । विषयेन्द्रियसंश्लेषसुखाच्च श्रद्धयान्वितः ॥ १ ॥

śrīvālmīkiruvāca | śānto dāntaścoparato niṣiddhātkāmyakarmaṇaḥ | viṣayendriyasaṃśleṣasukhācca śraddhayānvitaḥ || 1 ||

Valmiki continued:—The yogi should be peaceful and tranquil, and exempt from all forbidden acts and those proceeding from a desire of fruition; he must avoid all sensual gratifications, and have his belief in God and his holy religion of the vedas.

मृद्वासने समासीनो जितचित्तेन्द्रियक्रियः । ओमित्युच्चारयेत्तावन्मनो यावत्प्रसीदति ॥ २ ॥

mṛdvāsane samāsīno jitacittendriyakriyaḥ | omityuccārayettāvanmano yāvatprasīdati || 2 ||

He must rest quiet in his seat, and have his mind and members of the body under his control; and continue to repeat the syllable Om, until his mind is cleared.

प्राणायामं ततः कुर्यादन्तःकरणशुद्धये । इन्द्रियाण्याहरेत्पश्चाद्विषयेभ्यः शनैःशनैः ॥ ३ ॥

prāṇāyāmaṃ tataḥ kuryādantaḥkaraṇaśuddhaye | indriyāṇyāharetpaścādviṣayebhyaḥ śanaiḥśanaiḥ || 3 ||

He must then restrain his respiration, for the purification of his inner organs (the heart and mind); and then restrict his senses by degrees, from their respective outward objects.

देहेन्द्रियमनोबुद्धिक्षेत्रज्ञानां च संभवः । यस्माद्भवति तज्ज्ञात्वा तेषु पश्चाद्विलापयेत् ॥ ४ ॥

dehendriyamanobuddhikṣetrajñānāṃ ca saṃbhavaḥ | yasmādbhavati tajjñātvā teṣu paścādvilāpayet || 4 ||

He must think on the natures and causes of its body and its organs of sense, of his mind and its understanding, as also of his soul and its consciousness; and repeat the srutis or the holy texts which relate to these subjects.

विराजि प्रथमं स्थित्वा तत्रात्मनि ततः परम् । अव्याकृते स्थितः पश्चात्स्थितः परमकारणे ॥ ५ ॥

virāji prathamaṃ sthitvā tatrātmani tataḥ param | avyākṛte sthitaḥ paścātsthitaḥ paramakāraṇe || 5 ||

Let him sit reclined in the meditation of Viraj, the God of visible nature at first, and then in the internal soul of nature; next to this he must meditate on the formless spirit, as a part and abstracted from all; and at last fix his mind in the supreme cause alone.

मांसादिपार्थिवं भागं पृथिव्यां प्रविलापयेत् । आप्यं रक्तादिकं चाप्सु तैजसं तेजसि क्षिपेत् ॥ ६ ॥

māṃsādipārthivaṃ bhāgaṃ pṛthivyāṃ pravilāpayet | āpyaṃ raktādikaṃ cāpsu taijasaṃ tejasi kṣipet || 6 ||

Let him cast off in his mind, the earthly substance of his flesh and bones to the earth; and commit the liquid part of his blood to the water, and the heat of his body to fire.

वायव्यं च महावायौ नाभसं नभसि क्षिपेत् । पृथिव्यादिषु विन्यस्य चेन्द्रियाण्यात्मयोनिषु ॥ ७ ॥

vāyavyaṃ ca mahāvāyau nābhasaṃ nabhasi kṣipet | pṛthivyādiṣu vinyasya cendriyāṇyātmayoniṣu || 7 ||

He is then to consign the airy and vacuous parts of his body to air and vacuum, and after having thus made over his elemental parts to the five elements; he shall deliver the organs of his sense to the particular divinities from whom they are derived.

श्रोत्रादिलक्षणोपेतां कर्तुर्भोगप्रसिद्धये । दिक्षु न्यस्यात्मनः श्रोत्रं त्वचं विद्युति निक्षिपेत् ॥ ८ ॥

śrotrādilakṣaṇopetāṃ karturbhogaprasiddhaye | dikṣu nyasyātmanaḥ śrotraṃ tvacaṃ vidyuti nikṣipet || 8 ||

The ears and other organs, which are for the reception of their respective from all sides, being cast aside on all sides, he is to give the skin of his body to electricity.

चक्षुरादित्यबिम्बे च जिह्वामप्सु विनिक्षिपेत् । प्राणं वायौ वाचमग्नौ पाणिमिन्द्रे विनिक्षिपेत् ॥ ९ ॥

cakṣurādityabimbe ca jihvāmapsu vinikṣipet | prāṇaṃ vāyau vācamagnau pāṇimindre vinikṣipet || 9 ||

Let him then resign his eye sight to the solar disc, and his tongue to water, he must next give up his breath to air, his voice to fire, and his palms to the god Indra.

विष्णौ तथात्मनः पादौ पायुं मित्रे तथैव च । उपस्थं कश्यपे न्यस्य मनश्चन्द्रे निवेशयेत् ॥ १० ॥

viṣṇau tathātmanaḥ pādau pāyuṃ mitre tathaiva ca | upasthaṃ kaśyape nyasya manaścandre niveśayet || 10 ||

He must then offer his feet to the god Vishnu, and his anus to Mithra; and after giving up his penis to Kasyapa, he should dedicate his mind to the moon.

बुद्धिं ब्रह्मणि संयच्छेदेताः करणदेवताः । इन्द्रियव्यपदेशेन व्यादिश्यन्ते च देवताः ॥ ११ ॥

buddhiṃ brahmaṇi saṃyacchedetāḥ karaṇadevatāḥ | indriyavyapadeśena vyādiśyante ca devatāḥ || 11 ||

He must afterwards lay down his understanding to Brahma, and the other inward faculties to special divinities, and at last abdicate his outer senses also to their presiding duties.

श्रुतिवाक्यमनुस्मृत्य न स्वतः प्रकटीकृताः । एवं न्यस्यात्मनो देहं विराडस्मीति चिन्तयेत् ॥ १२ ॥

śrutivākyamanusmṛtya na svataḥ prakaṭīkṛtāḥ | evaṃ nyasyātmano dehaṃ virāḍasmīti cintayet || 12 ||

Having thus resigned his whole body to the gods, he should think himself as the all comprehending viraja; and this he must do in pursuance to the dictates of the veda, and not of his own will or fabrication.

ब्रह्माण्डान्तः स्थितो योऽसावर्धनारीश्वरः प्रभुः । आधारः सर्वभूतानां कारणं तदुदाहृतम् ॥ १३ ॥

brahmāṇḍāntaḥ sthito yo'sāvardhanārīśvaraḥ prabhuḥ | ādhāraḥ sarvabhūtānāṃ kāraṇaṃ tadudāhṛtam || 13 ||

The lord that embodies the whole universe in himself, in his androgynous form of half-male and half-female, is said to be the source and support of all sorts of beings.

स यज्ञसृष्टिरूपोऽसौ जगद्वृत्तौ व्यवस्थितः । द्विगुणाण्डाद्वहिः पृथ्वी पृथिव्या द्विगुणं जलम् ॥ १४ ॥

sa yajñasṛṣṭirūpo'sau jagadvṛttau vyavasthitaḥ | dviguṇāṇḍādvahiḥ pṛthvī pṛthivyā dviguṇaṃ jalam || 14 ||

He was born in the form of creation, and it is he that is settled in everything in the universe; and caused this earth to appear from the bipartite mundane egg, as also the water which is twice as much as the land.

सलिलाद्द्विगुणं तेजस्तेजसो द्विगुणोऽनिलः । वायोर्द्विगुणमाकाशमूर्ध्वमेकैकशः क्रमात् ॥ १५ ॥

salilāddviguṇaṃ tejastejaso dviguṇo'nilaḥ | vāyordviguṇamākāśamūrdhvamekaikaśaḥ kramāt || 15 ||

He produced the heat twice as much as the water, and the air also which is double in its volume to that of heat, and lastly the vacuum which is twice more in its extent than the air which it contains. Each latter one lying next above the former.

व्यस्तेन च समस्तेन व्यापिना ग्रथितं जगत् । क्षितिं चाप्सु समावेश्य सलिलं चानले क्षिपेत् ॥ १६ ॥

vyastena ca samastena vyāpinā grathitaṃ jagat | kṣitiṃ cāpsu samāveśya salilaṃ cānale kṣipet || 16 ||

These form the world whether they are divided or undivided from their succeeding and surrounding ones; the earth being girt by the sea, and the same by submarine fire.

अग्निं वायौ समावेश्य वायुं च नभसि क्षिपेत् । नभश्च महदाकाशे समस्तोत्पत्तिकारणे ॥ १७ ॥

agniṃ vāyau samāveśya vāyuṃ ca nabhasi kṣipet | nabhaśca mahadākāśe samastotpattikāraṇe || 17 ||

Thus the yogi by contracting his thought of the former one under the latter, will engross his thought of heat under that of air, and this again under his idea of vacuum, which last is swallowed up by his thought of the great cause of all.

स्थित्वा तस्मिन्क्षणं योगी लिङ्गमात्रशरीरधृक् । वासना भूतसूक्ष्माश्च कर्माविद्ये तथैव च ॥ १८ ॥

sthitvā tasminkṣaṇaṃ yogī liṅgamātraśarīradhṛk | vāsanā bhūtasūkṣmāśca karmāvidye tathaiva ca || 18 ||

In this manner must the yogi remain for a moment in his spiritual form only, by contraction of his corporeal body (composed of the elemental particles, his desires and prior acts and his primeval ignorance—avidya), under the same.

दशेन्द्रियमनोबुद्धिरेतल्लिङ्गं विदुर्बुधाः । ततोऽर्धोण्डाद्बहिर्यातस्तत्रात्मास्मीति चिन्तयेत् ॥ १९ ॥

daśendriyamanobuddhiretalliṅgaṃ vidurbudhāḥ | tato'rdhoṇḍādbahiryātastatrātmāsmīti cintayet || 19 ||

The spiritual body is represented by the wise, to be composed of the ten senses of perception and conception, the mind or memory and the understanding faculties;which is above and outside the corporeal half of the mundane egg. The yogi must think himself to be this supermundane spiritual being.

चतुर्मुखोऽग्रके चायं भूतसूक्ष्मव्यवस्थितः । लिङ्गमव्याकृते सूक्ष्मे न्यस्याव्यक्ते च बुद्धिमान् ॥ २० ॥

caturmukho'grake cāyaṃ bhūtasūkṣmavyavasthitaḥ | liṅgamavyākṛte sūkṣme nyasyāvyakte ca buddhimān || 20 ||

The former or intramundane half, which is composed of the quadruple subtile elements, is represented by the figure of the four faced Brahma;and differs from the former by its being an evolution of unevolved spirit.

नामरूपविनिर्मुक्तं यस्मिन्संतिष्ठते जगत् । तमाहुः प्रकृतिं केचिन्मायामेके परे त्वणून् ॥ २१ ॥

nāmarūpavinirmuktaṃ yasminsaṃtiṣṭhate jagat | tamāhuḥ prakṛtiṃ kecinmāyāmeke pare tvaṇūn || 21 ||

That nameless and formless being in which the world subsists, is called Prakriti or matter by some, and Maya or delusion by others, and also as atoms by atomic philosophers.

अविद्यामपरे प्राहुस्तर्कविभ्रान्तचेतसः । तत्र सर्वे लयं गत्वा तिष्ठन्त्यव्यक्तरूपिणः ॥ २२ ॥

avidyāmapare prāhustarkavibhrāntacetasaḥ | tatra sarve layaṃ gatvā tiṣṭhantyavyaktarūpiṇaḥ || 22 ||

The same is said to be ignorance—avidya, by agnostics, whose minds are confused by false reasoning; and it is after all that hidden and unknowable something, in which all things are dissolved at the ultimate dissolution of the world.

निःसंबन्धा निरास्वादाः संभवन्ति ततः पुनः । तत्स्वरूपा हि तिष्ठन्ति यावत्सृष्टिः प्रवर्तते ॥ २३ ॥

niḥsaṃbandhā nirāsvādāḥ saṃbhavanti tataḥ punaḥ | tatsvarūpā hi tiṣṭhanti yāvatsṛṣṭiḥ pravartate || 23 ||

Again everything which is quite unrelated with the divine spirit and intellect (i.e. material substance); comes to existence at the recreation of the world; and retains and remains in its primary form to the end of the world.

आनुलोम्यात्स्मृता सृष्टिः प्रातिलोम्येन संहृतिः । अतः स्थानत्रयं त्यक्त्वा तुरीयं पदमव्ययम् ॥ २४ ॥

ānulomyātsmṛtā sṛṣṭiḥ prātilomyena saṃhṛtiḥ | ataḥ sthānatrayaṃ tyaktvā turīyaṃ padamavyayam || 24 ||

Think of creation in the direct method, and of its destruction in the reversed order; and then betake yourself to the fourth stage of turiya, after you have passed over the three preceding steps.

ध्यायेत्तत्प्राप्तये लिङ्गं प्रविलाप्य परं विशेत् । भूतेन्द्रियमनोबुद्धिवासनाकर्मवायवः ॥ २५ ॥

dhyāyettatprāptaye liṅgaṃ pravilāpya paraṃ viśet | bhūtendriyamanobuddhivāsanākarmavāyavaḥ || 25 ||

And in order to that state of blissfulness, you must enter into the supreme spirit by removing from your mind all its impressions (lingas), of matter and sense, mind and understanding and all desires and acts; that lie unexpanded and hidden in it.

भरद्वाज उवाच । अज्ञानं च प्रतिष्ठाः स्युर्लिङ्गमव्याकृते सति । इदानीं लिङ्गनिगडान्मुक्तोऽहं सर्वथा यतः ॥ २६ ॥

bharadvāja uvāca | ajñānaṃ ca pratiṣṭhāḥ syurliṅgamavyākṛte sati | idānīṃ liṅganigaḍānmukto'haṃ sarvathā yataḥ || 26 ||

Bharadwaja responded said:—I am now quite released from the fetters of my impressions, as my intellectual part has found its entrance into the sea of turiya or transcendent blissfulness.

चिदंशत्वात्प्रविष्टोऽहं चैतन्यानन्दसागरे । अभेदात्परमात्मास्मि सर्वोपाधिविवर्जितः ॥ २७ ॥

cidaṃśatvātpraviṣṭo'haṃ caitanyānandasāgare | abhedātparamātmāsmi sarvopādhivivarjitaḥ || 27 ||

The indistinct nature of my soul from the supreme spirit, makes me identic to it; and I find myself to be devoid of all attributes, and only an intellectual power like the same.

कूटस्थः केवलो व्यापी चिदचिच्छक्तिमानहम् । घटाभावे घटाकाशकलशाकाशयोर्यथा ॥ २८ ॥

kūṭasthaḥ kevalo vyāpī cidacicchaktimānaham | ghaṭābhāve ghaṭākāśakalaśākāśayoryathā || 28 ||

As the vacuity contained in the hollow of a pot, becomes one with the universal and all pervading vacuum after the pitcher is broken; so the human soul vanishes into the supreme spirit, after it flies from the confines of the body after its destruction.

तमाहुः श्रुतयो बह्व्य एवमेवैक्यमादरात् । यथाग्निरग्नौ संक्षिप्तः समानत्वमनुव्रजेत् ॥ २९ ॥

tamāhuḥ śrutayo bahvya evamevaikyamādarāt | yathāgniragnau saṃkṣiptaḥ samānatvamanuvrajet || 29 ||

As a fire brand being cast into the burning furnace, becomes the one and same fire with it; so the kind mixing with its kind, becomes indistinctly known under common name, one:

तदाख्यस्तन्मयो भूत्वा गृह्यते न विशेषतः । यथा तृणादिकं क्षिप्तं रुमायां लवणं भवेत् ॥ ३० ॥

tadākhyastanmayo bhūtvā gṛhyate na viśeṣataḥ | yathā tṛṇādikaṃ kṣiptaṃ rumāyāṃ lavaṇaṃ bhavet || 30 ||

Again as straws swimming in the salt sea, are transformed to the sea salt; so all animal souls and the inanimate even mixing with the divine soul, become animated also.

अचेतनं जगन्न्यस्तं चैतन्ये चेतनी भवेत् । यथा वै लवणग्रन्थिः समुद्रे सैन्धवो यथा ॥ ३१ ॥

acetanaṃ jagannyastaṃ caitanye cetanī bhavet | yathā vai lavaṇagranthiḥ samudre saindhavo yathā || 31 ||

As saltpetre being thrown into the sea, looses its name and nature and becomes the sea salt; so everything is swallowed in the universal soul and assimilated to it.

नामरूपाद्विनिर्मुक्तः प्रविश्यैति समुद्रताम् । यथा जले जलं न्यस्तं क्षीरे क्षीरं घृते घृतम् ॥ ३२ ॥

nāmarūpādvinirmuktaḥ praviśyaiti samudratām | yathā jale jalaṃ nyastaṃ kṣīre kṣīraṃ ghṛte ghṛtam || 32 ||

As water mixing with water, salt with salt, and butter with butter;lose their distinctions and not their substances; so my self and all other substances mixing with the divine spirit, lose our distinct appellations without losing our substantialities.

अविनष्टा भवन्त्येते गृह्यन्ते न विशेषतः । तथाहं सर्वभावेन प्रविष्टश्चेतने सति ॥ ३३ ॥

avinaṣṭā bhavantyete gṛhyante na viśeṣataḥ | tathāhaṃ sarvabhāvena praviṣṭaścetane sati || 33 ||

All bodies being absorbed in the all-knowing and ever blissful intellect of the great creator of all; become equally all pervading and tranquil and everlasting and blessed for ever.

नित्यानन्दे समस्तज्ञे परे परमकारणे । नित्यं सर्वगतं शान्तं निरवद्यं निरञ्जनम् ॥ ३४ ॥

nityānande samastajñe pare paramakāraṇe | nityaṃ sarvagataṃ śāntaṃ niravadyaṃ nirañjanam || 34 ||

So I think myself as that eminently transcendent being, which is without any part or partner, without action or passion, without the organs of sense, and neither loving nor hating any one.

निष्कलं निष्क्रियं शुद्धं तद्ब्रह्मास्मि परं परम् । हेयोपादेयनिर्मुक्तं सत्यरूपं निरिन्द्रियम् ॥ ३५ ॥

niṣkalaṃ niṣkriyaṃ śuddhaṃ tadbrahmāsmi paraṃ param | heyopādeyanirmuktaṃ satyarūpaṃ nirindriyam || 35 ||

I think myself as that sole entity, which is of the form of truth and immutable in its nature and desires, which is devoid of virtue and vice, perfectly pure and the supreme cause of all worlds.

केवलं सत्यसंकल्पं शुद्धं ब्रह्मास्म्यहं परम् । पुण्यपापविनिर्मुक्तं कारणं जगतः परम् ॥ ३६ ॥

kevalaṃ satyasaṃkalpaṃ śuddhaṃ brahmāsmyahaṃ param | puṇyapāpavinirmuktaṃ kāraṇaṃ jagataḥ param || 36 ||

अद्वितीयं परं ज्योतिर्ब्रह्मास्म्यानन्दमव्ययम् । एवमादिगुणैर्युक्तं सत्त्वादिगुणवर्जितम् ॥ ३७ ॥

advitīyaṃ paraṃ jyotirbrahmāsmyānandamavyayam | evamādiguṇairyuktaṃ sattvādiguṇavarjitam || 37 ||

I am that blissful Brahma, who is without a second and without decay, and of the form of pure light; who is expressed by these negative properties, and is beyond the three degrees of quality; as the satva, rajas and tamas—the positive, comparative, and superlative, which do not relate to him as they do to others.

प्रविष्टं सकलं ब्रह्म सदा ध्यायेत्स्वकर्मकृत् । एवमभ्यसतः पुंसो मनोऽस्तं याति तत्र वै ॥ ३८ ॥

praviṣṭaṃ sakalaṃ brahma sadā dhyāyetsvakarmakṛt | evamabhyasataḥ puṃso mano'staṃ yāti tatra vai || 38 ||

Thus should one meditate himself as Brahma, even when he is employed in discharging the duties destined to his station in life: and his continued practice of this kind of meditation, will gradually wear out all other impressions from his mind.

मनस्यस्तं गते तस्य स्वयमात्मा प्रकाशते । प्रकाशे सर्वदुःखानां हानिः स्यात्सुखमात्मनि ॥ ३९ ॥

manasyastaṃ gate tasya svayamātmā prakāśate | prakāśe sarvaduḥkhānāṃ hāniḥ syātsukhamātmani || 39 ||

The mind being thus set down, the soul will then appear of itself within the man; and the appearance of the inward spirit, serves to destroy all his internal grief, and fill its place with his heart felt joy.

स्वयमेवात्मनात्मानमानन्दं प्रतिपद्यते । न मत्तोऽस्त्यपरः कश्चिच्चिदानन्दमयः प्रभुः ॥ ४० ॥

svayamevātmanātmānamānandaṃ pratipadyate | na matto'styaparaḥ kaściccidānandamayaḥ prabhuḥ || 40 ||

He also perceives the height of the truth shining in himself, that there is no other blissful God beside his own intellect;and this is what he calls his ego and the supreme Brahma likewise.

अहमेकः परं ब्रह्म इत्यात्मान्तः प्रकाशते । श्रीवाल्मीकिरुवाच । सखे संन्यस्य कर्माणि ब्रह्मणः प्रणयी भव ॥ ४१ ॥

ahamekaḥ paraṃ brahma ityātmāntaḥ prakāśate | śrīvālmīkiruvāca | sakhe saṃnyasya karmāṇi brahmaṇaḥ praṇayī bhava || 41 ||

Valmiki said:—Friend, give up your observance of religious acts;and be devoted yourself to the meditation of Brahma, if you want to stop the revolution of the wheel of this world upon you.

नेष्यसे यदि संसारचक्रावर्तभ्रमः शमम् । भरद्वाज उवाच । त्वयोक्तं सर्वमेवेदं ज्ञानं बुद्धं मया गुरो ॥ ४२ ॥

neṣyase yadi saṃsāracakrāvartabhramaḥ śamam | bharadvāja uvāca | tvayoktaṃ sarvamevedaṃ jñānaṃ buddhaṃ mayā guro || 42 ||

Bharadwaja replied:—I have well understood the drift of the knowledge, you have imparted to me; I have acquired clearness of my understanding, and I have no more any reliance in the world.

बुद्धिश्च निर्मला जाता संसारो न विलम्बते । इदानीं ज्ञातुमिच्छामि ज्ञानिनः कर्म कीदृशम् ॥ ४३ ॥

buddhiśca nirmalā jātā saṃsāro na vilambate | idānīṃ jñātumicchāmi jñāninaḥ karma kīdṛśam || 43 ||

I am now desirous of knowing about the duties of those, who have gained the spiritual knowledge of God; as to whether they are subject to or freed from the performance of meritorious acts.

प्रवृत्तं वा निवृत्तं वा कर्तव्यं च न वा प्रभो । श्रीवाल्मीकिरुवाच । तस्माद्यन्न कृते दोषस्तत्कर्तव्यं मुमुक्षुभिः ॥ ४४ ॥

pravṛttaṃ vā nivṛttaṃ vā kartavyaṃ ca na vā prabho | śrīvālmīkiruvāca | tasmādyanna kṛte doṣastatkartavyaṃ mumukṣubhiḥ || 44 ||

Valmiki said:—The seekers of liberation are not liberated from the doing of those duties, whose avoidance entails the guilt of the omission of duty upon them; but he must refrain from doing the acts of his desire (of fruition), and those which he is prohibited to do.

काम्यं कर्म निषिद्धं च न कर्तव्यं विशेषतः । यदा ब्रह्मगुणैर्जीवो युक्तस्त्यक्त्वा मनोगुणान् ॥ ४५ ॥

kāmyaṃ karma niṣiddhaṃ ca na kartavyaṃ viśeṣataḥ | yadā brahmaguṇairjīvo yuktastyaktvā manoguṇān || 45 ||

When the living soul comes to feel the spiritual bliss in itself, and to find his sensuous appetites disappear from his mind; as also when he perceives his organs of sense lying quite calm and quiet under him; he may then consider himself as one with the all pervading spirit of the lord.

संशान्तकरणग्रामस्तदा स्यात्सर्वगः प्रभुः । देहेन्द्रियमनोबुद्धेः परस्तस्माच्च यः परः ॥ ४६ ॥

saṃśāntakaraṇagrāmastadā syātsarvagaḥ prabhuḥ | dehendriyamanobuddheḥ parastasmācca yaḥ paraḥ || 46 ||

When the sentient soul conceives in itself, the sense of its conversion to the essence of God (as conveyed by the formula Soham He ego, I am He); and beyond the bounds of his body and its senses, and the reach of his mind and understanding; it is then freed from its obligation of worldly duties.

सोऽहमस्मि यदा ध्यायेत्तदा जीवो विमुच्यते । कर्तृभोक्त्त्रादिनिर्मुक्तः सर्वोपाधिविवर्जितः ॥ ४७ ॥

so'hamasmi yadā dhyāyettadā jīvo vimucyate | kartṛbhokttrādinirmuktaḥ sarvopādhivivarjitaḥ || 47 ||

When the soul is free from all its action and passions, and remains aloof from all titles and attributes; when it gets rid of the feelings of pain and pleasure, he is then exonerated from the burthen of his duties.

सुखदुःखविनिर्मुक्तस्तदानीं विप्रमुच्यते । सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि ॥ ४८ ॥

sukhaduḥkhavinirmuktastadānīṃ vipramucyate | sarvabhūteṣu cātmānaṃ sarvabhūtāni cātmani || 48 ||

When one sees the supreme soul to pervade over all beings, and beholds all creation to exist in the universal spirit;and when he finds no difference between the mundane soul and the supreme spirit, he is then released from the bonds of his action.

यदा पश्यत्यभेदेन तदा जीवो विमुच्यते । जाग्रत्स्वप्नसुषुप्ताख्यं हित्वा स्थानत्रयं यदा ॥ ४९ ॥

yadā paśyatyabhedena tadā jīvo vimucyate | jāgratsvapnasuṣuptākhyaṃ hitvā sthānatrayaṃ yadā || 49 ||

When the living soul has passed over the three states, of waking, dreaming, and sound sleep;and enters into the fourth or turya state of perfect bliss, he is then freed from the binding of his earthly duties.

विशेत्तुरीयमानन्दं तदा जीवो विमुच्यते । जीवस्य च तुरीयाख्या स्थितिर्या परमात्मनि ॥ ५० ॥

viśetturīyamānandaṃ tadā jīvo vimucyate | jīvasya ca turīyākhyā sthitiryā paramātmani || 50 ||

The fourth state of turiya, which consists in the residence of the living soul, in the lap of the universal soul of God, is the state of the soul's liberation from its condition of sleep or hypnotism, and is full of its spiritual blissfulness.

अवस्थाबीजनिद्रादिनिर्मुक्ता चित्सुखात्मिका । योगस्य सेयं वा निष्ठा सुखं संवेदनं महत् ॥ ५१ ॥

avasthābījanidrādinirmuktā citsukhātmikā | yogasya seyaṃ vā niṣṭhā sukhaṃ saṃvedanaṃ mahat || 51 ||

This turya state or the consciousness of one's felicity, derived from the fixedness of the soul in the supreme; is the great end of yoga meditation.

मनस्यस्तं गते पुंसां तदन्यन्नोपलभ्यते । प्रशान्तामृतकल्लोले केवलामृतवारिधौ ॥ ५२ ॥

manasyastaṃ gate puṃsāṃ tadanyannopalabhyate | praśāntāmṛtakallole kevalāmṛtavāridhau || 52 ||

After the mental operations of a man have ceased in a man, he perceives nothing within himself except the turya state; which is a calm quiescence of the soul, in the sea of the ambrosial waters of one sole unity.

मज्ज मज्जसि किं द्वैतग्रहक्षाराब्धिवीचिषु । भज संभरिताभोगं परमेशं जगद्गुरुम् ॥ ५३ ॥

majja majjasi kiṃ dvaitagrahakṣārābdhivīciṣu | bhaja saṃbharitābhogaṃ parameśaṃ jagadgurum || 53 ||

Why are you plunging yourself, under the waves of the briny waters of the sea of duality; fly to the Lord of worlds and adore the great God, who is abundant of all blessings.

इति ते वर्णितं सर्वं वसिष्ठस्योपदेशनम् । अनेन ज्ञानमार्गेण योगमार्गेण पुत्रक ॥ ५४ ॥

iti te varṇitaṃ sarvaṃ vasiṣṭhasyopadeśanam | anena jñānamārgeṇa yogamārgeṇa putraka || 54 ||

I have thus related to you my son, all the doctrines of Vasishtha, as the best means to the way of your knowledge and practice of yoga meditation.

भरद्वाज महाप्राज्ञ सर्वं ज्ञास्यसि निश्चितम् । परामर्शेन शास्त्रस्य गुरुवाक्यार्थबोधनात् ॥ ५५ ॥

bharadvāja mahāprājña sarvaṃ jñāsyasi niścitam | parāmarśena śāstrasya guruvākyārthabodhanāt || 55 ||

You will verily be able, O wise Bharadwaja, to learn everything from these, by means of your digesting the substance of this sastra, and reconsidering the purport of the precepts of this great preceptor.

अभ्यासात्सर्वसिद्धिः स्यादिति वेदानुशासनम् । तस्मात्त्वं सर्वमुत्सृज्य कुर्वभ्यासे स्थिरं मनः ॥ ५६ ॥

abhyāsātsarvasiddhiḥ syāditi vedānuśāsanam | tasmāttvaṃ sarvamutsṛjya kurvabhyāse sthiraṃ manaḥ || 56 ||

It is by continued practice, that we attain to the perfection of any thing, according to the dictum of the vedas; therefore must you avoid to attend to all things besides, and concentrate your mind to the object of your practice.

भरद्वाज उवाच । रामः प्राप्तः परं योगं स्वात्मनात्मनि हे मुने । कथं वसिष्ठदेवेन व्यवहारपरः कृतः ॥ ५७ ॥

bharadvāja uvāca | rāmaḥ prāptaḥ paraṃ yogaṃ svātmanātmani he mune | kathaṃ vasiṣṭhadevena vyavahāraparaḥ kṛtaḥ || 57 ||

Bharadwaja rejoined:—Tell me O sage, the course of conduct which Rama followed, after he had received his knowledge of yoga or uniting his soul with the supreme spirit.

इति ज्ञात्वाहमप्येवमभ्यासार्थं यते यथा । तथैव व्यवहारोऽपि व्युत्थाने मे भविष्यति ॥ ५८ ॥

iti jñātvāhamapyevamabhyāsārthaṃ yate yathā | tathaiva vyavahāro'pi vyutthāne me bhaviṣyati || 58 ||

By knowing this I will also try to practice upon the same model, that I may succeed to attain to the same state of spiritual elevation and rapture like him.

श्रीवाल्मीकिरुवाच । यदा परिणतः साधुः स्वस्वरूपे महामनाः । विश्वामित्रस्तदोवाच वसिष्ठमृषिसत्तमम् ॥ ५९ ॥

śrīvālmīkiruvāca | yadā pariṇataḥ sādhuḥ svasvarūpe mahāmanāḥ | viśvāmitrastadovāca vasiṣṭhamṛṣisattamam || 59 ||

Valmiki said:—When the virtuous and high minded Rama, was absorbed and sat entranced in the divine essence, it was then that Viswamitra addressed the venerable Vasishta and said.

विश्वामित्र उवाच । हे वसिष्ठ महाभाग ब्रह्मपुत्र महानसि । गुरुत्वं शक्तिपातेन तत्क्षणादेव दर्शितम् ॥ ६० ॥

viśvāmitra uvāca | he vasiṣṭha mahābhāga brahmaputra mahānasi | gurutvaṃ śaktipātena tatkṣaṇādeva darśitam || 60 ||

Viswamitra said:—O highly endowed son of Brahma—wise Vasishtha, you have even now shown the efficacy of your preceptorship, by hypnotising and laying dormant the powers of Rama.

दर्शनात्स्पर्शनाच्छब्दात्कृपया शिष्यदेहके । जनयेद्यः समावेशं शांभवं स हि देशिकः ॥ ६१ ॥

darśanātsparśanācchabdātkṛpayā śiṣyadehake | janayedyaḥ samāveśaṃ śāṃbhavaṃ sa hi deśikaḥ || 61 ||

He is verily the best to yoga, who mesmerises the body of his pupil, by his kind look, touch and sound; and causes his inspiration by the infusion of the holy spirit of Siva in him.

रामोऽप्ययं विशुद्धात्मा विरक्तः स्वात्मनैव हि । विभ्रान्तिमात्राकाङ्क्षी च संवादात्प्राप्तवान्पदम् ॥ ६२ ॥

rāmo'pyayaṃ viśuddhātmā viraktaḥ svātmanaiva hi | vibhrāntimātrākāṅkṣī ca saṃvādātprāptavānpadam || 62 ||

So it was with Rama, whose pure soul was dispassionate by its own nature; and whose earnest desire of hebetude led him to that happy state, by means of his conversation with his guru or spiritual guide.

शिष्यप्रज्ञैव बोधस्य कारणं गुरुवाक्यतः । मलत्रयमपक्वं चेत्कथं बुद्ध्यति पक्ववत् ॥ ६३ ॥

śiṣyaprajñaiva bodhasya kāraṇaṃ guruvākyataḥ | malatrayamapakvaṃ cetkathaṃ buddhyati pakvavat || 63 ||

It is the intelligence of the student which is the cause of his understanding, by means of the guidance of his spiritual preceptor; but when these three roots or principles are imperfect, how can the understanding arrive to its perfection.

ज्ञानं प्रत्यक्षमेवेदं गुरुशिष्यप्रयोजनम् । उभावपि यतो योग्यौ सर्वेषामीदृशामपि ॥ ६४ ॥

jñānaṃ pratyakṣamevedaṃ guruśiṣyaprayojanam | ubhāvapi yato yogyau sarveṣāmīdṛśāmapi || 64 ||

It is evident, that knowledge is in need of both the pupil and preceptor for its communication; where both of them are competent and worthy of one another; it is certain that the result will be so likewise.

इदानीं कृपया रामव्युत्थानं कर्तुमर्हसि । पदे परिणतस्त्वं हि कार्याविष्टा वयं यतः ॥ ६५ ॥

idānīṃ kṛpayā rāmavyutthānaṃ kartumarhasi | pade pariṇatastvaṃ hi kāryāviṣṭā vayaṃ yataḥ || 65 ||

Now be pleased to rouse Rama from his torpor, which you alone can do, by your beatification in the apathy; whilst we being employed in worldly affairs, are too far from it.

स्मरन्कार्यं मम विभो यदुद्दिश्याहमागतः । प्रार्थितश्चातिकष्टेन राजा दशरथः स्वयम् ॥ ६६ ॥

smarankāryaṃ mama vibho yaduddiśyāhamāgataḥ | prārthitaścātikaṣṭena rājā daśarathaḥ svayam || 66 ||

Please sir, remember the cause that calls us hither, and the business to which we are invited at earnest request of king Dasaratha himself.

तद्वृथा मा कृथाः सर्वं शुद्धेन मनसा मुने । देवकार्यं चरामान्यदवतारप्रयोजनम् ॥ ६७ ॥

tadvṛthā mā kṛthāḥ sarvaṃ śuddhena manasā mune | devakāryaṃ carāmānyadavatāraprayojanam || 67 ||

Therefore O sage, do not frustrate that object of ours, by the purity of thy mind; we have a service to perform to the Gods, and which is the cause of Rama's incarnation on earth.

सिद्धाश्रमं मया नीतो रामो राक्षसमर्दनम् । करिष्यति ततोऽहल्यामुक्तिं च जनकात्मजाम् ॥ ६८ ॥

siddhāśramaṃ mayā nīto rāmo rākṣasamardanam | kariṣyati tato'halyāmuktiṃ ca janakātmajām || 68 ||

Rama is to be conducted by me to the abode of the siddhas, and then shall he be called to the destruction of the Rakshasas; after which he will be led to the salvation of Ahalya and to his marriage with Sita.

परिणेष्यति कोदण्डभङ्गेन कृतनिश्चयः । रामस्य जामदग्न्यस्य कर्ता नष्टां गतिं ध्रुवम् ॥ ६९ ॥

pariṇeṣyati kodaṇḍabhaṅgena kṛtaniścayaḥ | rāmasya jāmadagnyasya kartā naṣṭāṃ gatiṃ dhruvam || 69 ||

He will break the great bow of Siva in a chivalrous feat at that marriage, and then he shall encounter the furious Parusha-Rama, and restrain his way to heaven.

पितृपैतामहं राज्यं विगतोऽभयनिस्पृहः । वनवासच्छलेनेह दण्डकारण्यवासिनः ॥ ७० ॥

pitṛpaitāmahaṃ rājyaṃ vigato'bhayanispṛhaḥ | vanavāsacchaleneha daṇḍakāraṇyavāsinaḥ || 70 ||

The fearless Rama will then forsake his uncared for paternal and ancestral realms, and under pretext of his banishment, betake himself to the Dandaka woods of foresters.

उद्धरिष्यति तीर्थानि प्राणिनो विविधानि हि । सीताहरणदौर्गत्यच्छलेन भुवि शोच्यताम् ॥ ७१ ॥

uddhariṣyati tīrthāni prāṇino vividhāni hi | sītāharaṇadaurgatyacchalena bhuvi śocyatām || 71 ||

He will restore the sanctity of many places of pilgrimage, and will thereby save the lives and souls of beings from sin and its wages of death. He will show to the world the sorrows of men at the loss of their wives, from his own example of the loss of accompanying Sita by Ravana.

दर्शयिष्यति सर्वेषां रावणादिवधादपि । स्त्रीसङ्गिनामथास्वास्थ्यं वानरादेः परावृतिम् ॥ ७२ ॥

darśayiṣyati sarveṣāṃ rāvaṇādivadhādapi | strīsaṅgināmathāsvāsthyaṃ vānarādeḥ parāvṛtim || 72 ||

He will set the lesson of the husband's duty of recovering the wives from the hands of their ravishers, by his recovery of Sita by slaughter of Ravana, and by his assembling the ape-savages of the forest in his favour.

सीताविशुद्धिमन्विच्छँल्लोकानुमतिमात्मनः । जीवन्मुक्तो निस्पृहोपि क्रियाकाण्डपरायणः ॥ ७३ ॥

sītāviśuddhimanvicchaṃllokānumatimātmanaḥ | jīvanmukto nispṛhopi kriyākāṇḍaparāyaṇaḥ || 73 ||

He will prove the purity of Sita to please his plea, and will be employed in the observance of all religious acts, with his entire liberation in this world, and want of the desire of fruition in the next.

भविष्यति गतिं द्रष्टुं ज्ञानकर्मसमुच्चयौ । यैर्दृष्टो यैः स्मृतो वापि यैः श्रुतो बोधितस्तु यैः ॥ ७४ ॥

bhaviṣyati gatiṃ draṣṭuṃ jñānakarmasamuccayau | yairdṛṣṭo yaiḥ smṛto vāpi yaiḥ śruto bodhitastu yaiḥ || 74 ||

But in order to secure the future welfare of men, he will encourage the practice both of spiritual devotion and ritual acts, according to the instruction of those best acquainted with those subjects.

सर्वावस्थागतानां तु जीवन्मुक्तिं प्रदास्यति । इति कार्यमशेषेण त्रैलोक्यस्य ममापि हि ॥ ७५ ॥

sarvāvasthāgatānāṃ tu jīvanmuktiṃ pradāsyati | iti kāryamaśeṣeṇa trailokyasya mamāpi hi || 75 ||

He will liberally bestow his liberation to every living being of every kind. These and many others are the duties of Rama to this world and to myself also.

अनेन रामचन्द्रेण पुरुषेण महात्मना । नमोऽस्मै जितमेवैते कोऽप्येवं चिरमेधताम् ॥ ७६ ॥

anena rāmacandreṇa puruṣeṇa mahātmanā | namo'smai jitamevaite ko'pyevaṃ ciramedhatām || 76 ||

Such are the acts that are to be performed by Rama, wherefore he is to be thanked by every one here for all his conquests which no one else can make. So fare you well.

श्रीवाल्मीकिरुवाच । इति श्रुत्वा च ते सर्वे विश्वामित्रेण भाषितम् । सिद्धाश्च वरयोगीन्द्रा वसिष्ठप्रमुखाः पुनः ॥ ७७ ॥

śrīvālmīkiruvāca | iti śrutvā ca te sarve viśvāmitreṇa bhāṣitam | siddhāśca varayogīndrā vasiṣṭhapramukhāḥ punaḥ || 77 ||

Valmiki resumed:—After these words of the sage, were listened to by the princes in the court and by the assembled siddhas and great yogis as Vasishtha and others; they thanked the hero, and remained to think of his lotus-like feet with respect and esteem.

रामाङ्गिपद्मरजसामादरस्मरणास्थिताः । दूरश्रुतोत्तरकथाः कथया मैथिलीपतेः ॥ ७८ ॥

rāmāṅgipadmarajasāmādarasmaraṇāsthitāḥ | dūraśrutottarakathāḥ kathayā maithilīpateḥ || 78 ||

न संतुतोष भगवान्वसिष्ठोऽन्ये महर्षयः । गुणान्गुणनिधेस्तस्य ब्रुवन्नाकर्णयञ्छ्रुतम् ॥ ७९ ॥

na saṃtutoṣa bhagavānvasiṣṭho'nye maharṣayaḥ | guṇānguṇanidhestasya bruvannākarṇayañchrutam || 79 ||

But the sages Vasishtha and others, were not to be satisfied until they could hear further about the lord of Sita; whose virtues they all eagerly expected to hear those fully and recite in their carols.

श्रीवसिष्ठ उवाच । विश्वामित्रमुनिं प्राह वसिष्ठो भगवानृषिः । ब्रूहि विश्वामित्र मुने रामो राजीवलोचनः । कोऽयमभूद्बुधः किं वा मनुष्यो वाथ राघवः ॥ ८० ॥

śrīvasiṣṭha uvāca | viśvāmitramuniṃ prāha vasiṣṭho bhagavānṛṣiḥ | brūhi viśvāmitra mune rāmo rājīvalocanaḥ | ko'yamabhūdbudhaḥ kiṃ vā manuṣyo vātha rāghavaḥ || 80 ||

Vasishtha then said to viswamitra:—Tell me sir, who was this lotus-eyed Rama in his past life, whether he had been a god or sage or an ordinary man.

विश्वामित्र उवाच । अत्रैव कुरु विश्वासमयं स पुरुषः परः । विश्वार्थमथिताम्भोधिर्गम्भीरागमगोचरः ॥ ८१ ॥

viśvāmitra uvāca | atraiva kuru viśvāsamayaṃ sa puruṣaḥ paraḥ | viśvārthamathitāmbhodhirgambhīrāgamagocaraḥ || 81 ||

Viswamitra replied:—Believe what I say, that this Rama is that primary Male, who had churned the sea for the good of the world, and is known only by the deepest learning of the vedas.

परिपूर्णपरानन्दः समः श्रीवत्सलाञ्छनः । सर्वेषां प्राणिनां रामः प्रदाता सुप्रसादितः ॥ ८२ ॥

paripūrṇaparānandaḥ samaḥ śrīvatsalāñchanaḥ | sarveṣāṃ prāṇināṃ rāmaḥ pradātā suprasāditaḥ || 82 ||

He is full of spiritual joy, meek and gentle, and has the mark of the auspicious calf (lamb) upon his person; he is bountiful to all living beings, and is soon appeased by all.

अयं निहन्ति कुपितः सृजत्ययमसत्सकान् । विश्वादिर्विश्वजनको धाता भर्ता महासखः ॥ ८३ ॥

ayaṃ nihanti kupitaḥ sṛjatyayamasatsakān | viśvādirviśvajanako dhātā bhartā mahāsakhaḥ || 83 ||

He destroys every one in his rage, and abandons all the frail trifles of this world; he is the first male and creator of all, and is the supporter and nourisher and kind friend of all.

अयं व्युत्क्रान्तनिःसारमृदुसंसारधूर्तकैः । आनन्दसिन्धुर्विततो वीतरागैर्विगाह्यते ॥ ८४ ॥

ayaṃ vyutkrāntaniḥsāramṛdusaṃsāradhūrtakaiḥ | ānandasindhurvitato vītarāgairvigāhyate || 84 ||

He has passed over the unsubstantial and illusory things of this world; he is the sea of felicity, and is dived in by the dispassionate.

क्वचिन्मुक्त इवात्मस्थः क्वचित्तुर्यपदाभिधः । क्वचित्प्रणीतप्रकृतिः क्वचित्तत्स्थः पुमानयम् ॥ ८५ ॥

kvacinmukta ivātmasthaḥ kvacitturyapadābhidhaḥ | kvacitpraṇītaprakṛtiḥ kvacittatsthaḥ pumānayam || 85 ||

He is some times known as a liberated soul, and relying in himself;at others he is seen to be settled in his turya state of hypnotism, and sometimes as a male or female agent of creation.

अयं त्रयीमयो देवस्त्रैगुण्यगहनातिगः । जयत्यङ्गैरयं षड्भिर्वेदात्मा पुरुषोऽद्भुतः ॥ ८६ ॥

ayaṃ trayīmayo devastraiguṇyagahanātigaḥ | jayatyaṅgairayaṃ ṣaḍbhirvedātmā puruṣo'dbhutaḥ || 86 ||

He is the God of the triple veda, and beyond the reach of the three qualities of things; he is the soul of the veda and the wondrous male (viraj), that is displayed in the six branches of veda.

अयं चतुर्बाहुरयं विश्वस्रष्टा चतुर्मुखः । अयमेव महादेवः संहर्ता च त्रिलोचनः ॥ ८७ ॥

ayaṃ caturbāhurayaṃ viśvasraṣṭā caturmukhaḥ | ayameva mahādevaḥ saṃhartā ca trilocanaḥ || 87 ||

He is the four armed and four-faced Brahma—the creator of the world, he is also the great Mahadeva with his three eyes, who is the destroyer of the world.

अजोऽयं जायते योगाज्जागरूकः सदा महान् । बिभर्ति भगवानेतद्विरूपो विश्वरूपवान् ॥ ८८ ॥

ajo'yaṃ jāyate yogājjāgarūkaḥ sadā mahān | bibharti bhagavānetadvirūpo viśvarūpavān || 88 ||

He is the uncreated creator, that is born by his yoga or union with the power of delusion (maya). He is the ever wakeful and the ever great spirit of God, which though it is formless doth yet form and support this frame of this universe, by transforming himself to the form of a man-lion.

विजयो विक्रमेणेव प्रकाश इव तेजसा । प्रज्ञोत्कर्षः श्रुतेनेव सुपर्णेनायमुह्यते ॥ ८९ ॥

vijayo vikrameṇeva prakāśa iva tejasā | prajñotkarṣaḥ śruteneva suparṇenāyamuhyate || 89 ||

As victory is borne upon the wings of valour, and as light is borne upon the flame of fire; and as learning bears and conveys the fruit of good understanding, so is this god-like Rama borne upon the wings of the bird of heaven.

अयं दशरथो धन्यः सुतो यस्य परः पुमान् । धन्यः स दशकण्ठोऽपि चिन्त्यश्चित्तेन योऽमुना ॥ ९० ॥

ayaṃ daśaratho dhanyaḥ suto yasya paraḥ pumān | dhanyaḥ sa daśakaṇṭho'pi cintyaścittena yo'munā || 90 ||

Blessed in this king Dasaratha, who has the supreme prime male for his son, and fortunate is the ten headed Ravana, for his finding a place in the mind of Rama.

हा स्वर्गममुना शून्यं हा पातालादिहागतः । तस्यागमादयं लोको मध्यमः श्रेष्ठतां गतः ॥ ९१ ॥

hā svargamamunā śūnyaṃ hā pātālādihāgataḥ | tasyāgamādayaṃ loko madhyamaḥ śreṣṭhatāṃ gataḥ || 91 ||

Oh! how lamentable is the state of heaven by the absence of Rama from it; and how pitiable is the infernal region from its loss of Lakshmana who is present here. Happy is this midland of Oudh at present, from the presence of the two gods from those two regions in this place.

राम इत्यवतीर्णोऽयमर्णवान्तःशयः पुमान् । चिदानन्दघनो रामः परमात्मायमव्ययः ॥ ९२ ॥

rāma ityavatīrṇo'yamarṇavāntaḥśayaḥ pumān | cidānandaghano rāmaḥ paramātmāyamavyayaḥ || 92 ||

This Rama is an incarnation of the god Vishnu, who sleeps in the midst of the sea; he is the incarnate and undecaying supreme soul, and is a consolidation of the divine intellect and felicity in his person.

निगृहीतेन्द्रियग्रामा रामं जानन्ति योगिनः । वयं त्ववरमेवास्य रूपं रूपयितुं क्षमाः ॥ ९३ ॥

nigṛhītendriyagrāmā rāmaṃ jānanti yoginaḥ | vayaṃ tvavaramevāsya rūpaṃ rūpayituṃ kṣamāḥ || 93 ||

The yogis of subdued organs discern Rama in spirit, but we of ordinary understanding can see him only in his outward figure.

रघोरघोच्छेदकरो भगवानिति शुश्रुम । वसिष्ठ कृपया त्वं हि व्यवहारपरं कुरु ॥ ९४ ॥

raghoraghocchedakaro bhagavāniti śuśruma | vasiṣṭha kṛpayā tvaṃ hi vyavahāraparaṃ kuru || 94 ||

We hear that he has come down to blot out the iniquities of the race of Raghu, and hope that the venerable Vasishtha will kindly guide him to the affairs of the world.

श्रीवाल्मीकिरुवाच । इत्युक्त्वावस्थितस्तूष्णीं विश्वामित्रो महामुनिः । वसिष्ठस्तु महातेजा रामचन्द्रमभाषत ॥ ९५ ॥

śrīvālmīkiruvāca | ityuktvāvasthitastūṣṇīṃ viśvāmitro mahāmuniḥ | vasiṣṭhastu mahātejā rāmacandramabhāṣata || 95 ||

Valmiki said:—Saying so far, the great sage Viswamitra held his silence, when the vehement Vasishtha oped his mouth and addressed Rama saying:—

श्रीवसिष्ठ उवाच । राम राम महाबाहो महापुरुष चिन्मय । नायं विश्रान्तिकालो हि लोकानन्दकरो भव ॥ ९६ ॥

śrīvasiṣṭha uvāca | rāma rāma mahābāho mahāpuruṣa cinmaya | nāyaṃ viśrāntikālo hi lokānandakaro bhava || 96 ||

Vasishtha said:—O great armed Rama! O highly intellectual prince! it is not the time for you thus to slumber in yoga, rise and rejoice the hearts of your people.

यावल्लोकपरामर्शो निरूढो नास्ति योगिनः । तावद्रूढसमाधित्वं न भवत्येव निर्मलम् ॥ ९७ ॥

yāvallokaparāmarśo nirūḍho nāsti yoginaḥ | tāvadrūḍhasamādhitvaṃ na bhavatyeva nirmalam || 97 ||

Until you satisfy the wants of men and their expectations of you, you are not filled to attain the acme of your pure samadhi meditation.

तस्माद्राज्यादिविषयान्पर्यालोक्य विनश्वरान् । देवकार्यादिभारांश्च भज पुत्र सुखी भव ॥ ९८ ॥

tasmādrājyādiviṣayānparyālokya vinaśvarān | devakāryādibhārāṃśca bhaja putra sukhī bhava || 98 ||

Therefore attend to the temporal affairs of your state for some time, and discharge the onus of your duties to the gods; and then betake yourself to the state of your entrancement, and be happy forever.

श्रीवाल्मीकिरुवाच । इत्युक्तोऽपि यदा रामः किंचिन्नोचे लयं गतः । तदा सुषुम्नया सोऽपि विवेश हृदयं शनैः ॥ ९९ ॥

śrīvālmīkiruvāca | ityukto'pi yadā rāmaḥ kiṃcinnoce layaṃ gataḥ | tadā suṣumnayā so'pi viveśa hṛdayaṃ śanaiḥ || 99 ||

Notwithstanding Rama was addressed in this manner, yet as he remained transfixed in his trance and uttered not a word in reply; then the spirit of Vasishtha entered into the heart of Rama, through dormitory passage of susumna.

शक्तिप्राणमनःप्रसक्तिकरणो जीवः प्रकाशात्मको नाडीरन्ध्रसुपुष्टसर्वकरणः प्रोन्मील्य नेत्रे शनैः । दृष्ट्वोत्कृष्टवसिष्ठमुख्यविदुषो निर्मुक्तसर्वैषणः कृत्याकृत्यविचारणादिरहितः सर्वान्प्रतीक्ष्य स्थितः ॥ १०० ॥

śaktiprāṇamanaḥprasaktikaraṇo jīvaḥ prakāśātmako nāḍīrandhrasupuṣṭasarvakaraṇaḥ pronmīlya netre śanaiḥ | dṛṣṭvotkṛṣṭavasiṣṭhamukhyaviduṣo nirmuktasarvaiṣaṇaḥ kṛtyākṛtyavicāraṇādirahitaḥ sarvānpratīkṣya sthitaḥ || 100 ||

It infused its force to the respiratory beings, mental faculties, organs and to the vital spirit of Rama, it ran through the veins and arteries and inflated the organs of sense; then Rama slowly oped his eyelids, and saw before him the sage Vasishtha with the learned men about him. He remained gazing upon all without any wish or effort of his own;and without considering aught of his duties, or what he was to avoid.

श्रुत्वा वसिष्ठवचनं गुरुवाक्यमिति स्वयम् । श्रुत्वा प्रोवाच भगवान्रामचन्द्रः समाहितः ॥ १०१ ॥

śrutvā vasiṣṭhavacanaṃ guruvākyamiti svayam | śrutvā provāca bhagavānrāmacandraḥ samāhitaḥ || 101 ||

He heard the voice, which his preceptor Vasishtha had uttered to him; and in reply respectfully answered him saying:—

श्रीराम उवाच । न विधेर्न निषेधस्य त्वत्प्रसादादयं प्रभुः । तथापि तव वाक्यं तु करणीयं हि सर्वदा ॥ १०२ ॥

śrīrāma uvāca | na vidherna niṣedhasya tvatprasādādayaṃ prabhuḥ | tathāpi tava vākyaṃ tu karaṇīyaṃ hi sarvadā || 102 ||

Rama said:—By your kindness sir, I am taught to have no concern with aught of the injunctions or prohibitions of the law; yet it is my duty to abide by all, what my preceptor bids me to do.

वेदागमपुराणेषु स्मृतिष्वपि महामुने । गुरुवाक्यं विधिः प्रोक्तो निषेधस्तद्विपर्ययः ॥ १०३ ॥

vedāgamapurāṇeṣu smṛtiṣvapi mahāmune | guruvākyaṃ vidhiḥ prokto niṣedhastadviparyayaḥ || 103 ||

I ween, O great sage! that of all the sayings of the vedas, Agamas, Puranas, and smrits, it is the word of the preceptor, is the highest law, his bidding is commandment and its opposite a positive prohibition.

इत्युक्त्वा चरणौ तस्य वसिष्ठस्य महात्मनः । शिरसा धार्य सर्वात्मा सर्वान्प्राह घृणानिधिः ॥ १०४ ॥

ityuktvā caraṇau tasya vasiṣṭhasya mahātmanaḥ | śirasā dhārya sarvātmā sarvānprāha ghṛṇānidhiḥ || 104 ||

So saying, the virtuous Rama bowed down his head at the feet of the venerable Vasishtha, and then bespoke of his indifference to the world, to all present in the assembly.

श्रीराम उवाच । सर्वे श्रृणुत भद्रं वो निश्चयेन सुनिश्चितम् । आत्मज्ञानात्परं नास्ति गुरोरपि च तद्विदः ॥ १०५ ॥

śrīrāma uvāca | sarve śrṛṇuta bhadraṃ vo niścayena suniścitam | ātmajñānātparaṃ nāsti gurorapi ca tadvidaḥ || 105 ||

Rama said:—May ye all prosper, and know the most certain truth to which I have arrived; that there is nothing better than the knowledge of the self, and none superior to the preceptor from whom it is derived.

सिद्धादय ऊचुः । रामैवमेव सर्वेषां मनसि स्थितिमागतम् । त्वत्प्रसादाच्च सकलं संवादेन दृढीकृतम् ॥ १५ ॥

siddhādaya ūcuḥ | rāmaivameva sarveṣāṃ manasi sthitimāgatam | tvatprasādācca sakalaṃ saṃvādena dṛḍhīkṛtam || 15 ||

He produced the heat twice as much as the water, and the air also which is double in its volume to that of heat, and lastly the vacuum which is twice more in its extent than the air which it contains. Each latter one lying next above the former.

सुखी भव महाराज रामचन्द्र नमोऽस्तु ते । वसिष्ठेनाप्यनुज्ञाता गच्छामोऽद्य यथागतम् ॥ १०७ ॥

sukhī bhava mahārāja rāmacandra namo'stu te | vasiṣṭhenāpyanujñātā gacchāmo'dya yathāgatam || 107 ||

We thank you, Rama Chandra, and wish all happiness to attend on our great prince; and beg leave of the sage Vasishtha for our departure as we are called here.

श्रीवाल्मीकिरुवाच । एवमुक्त्वा गताः सर्वे रामसंस्तवने रताः । रामचन्द्रस्य शिरसि पौष्पी वृष्टिः पपात ह ॥ १०८ ॥

śrīvālmīkiruvāca | evamuktvā gatāḥ sarve rāmasaṃstavane ratāḥ | rāmacandrasya śirasi pauṣpī vṛṣṭiḥ papāta ha || 108 ||

Valmiki said:—so saying they rose with giving praises to Rama, and blessing him with showers of flowers falling upon his head from their hands.

एतत्ते सर्वमाख्यातं रामचन्द्रकथानकम् । अनेन क्रमयोगेन भरद्वाज सुखी भव ॥ १०९ ॥

etatte sarvamākhyātaṃ rāmacandrakathānakam | anena kramayogena bharadvāja sukhī bhava || 109 ||

Thus have I related to you the whole narrative of Rama, do you now, O Bharadwaja, follow the same course of yoga, and be happy forever.

इति रघुपतिसिद्धिः प्रोदिता या मया ते वरमुनिवचनालीरत्नमालाविचित्रा । निखिलकविकुलानां योगिनां सेव्यरूपा परमगुरुकटाक्षान्मुक्तिमार्गं ददाति ॥ ११० ॥

iti raghupatisiddhiḥ proditā yā mayā te varamunivacanālīratnamālāvicitrā | nikhilakavikulānāṃ yogināṃ sevyarūpā paramagurukaṭākṣānmuktimārgaṃ dadāti || 110 ||

Now this relation of mine of the consummation to which Rama had arrived, together with my rehearsal of the varied sayings of the sage which are as so many strings of gems to be worn on the breasts of yogis and poets, will serve by the grace of the sage, to give you liberation.

य इमं श्रृणुयान्नित्यं विधिं रामवसिष्ठयोः । सर्वावस्थोऽपि श्रवणान्मुच्यते ब्रह्म गच्छति ॥ १११ ॥

ya imaṃ śrṛṇuyānnityaṃ vidhiṃ rāmavasiṣṭhayoḥ | sarvāvastho'pi śravaṇānmucyate brahma gacchati || 111 ||

Whoever hears and attends to these discourses of Rama and Vasishtha, is sure to be relieved in every state of life; to be united with Brahma after his release.